CHAPTER III.

GATHERING OF CHURCHES.

§. 24. Duty of Christians to enter into a Church State.

We next proceed to consider the principles, circumstances, and methods, according to which Christ's people are gathered out of the world into a Church state. And as opening the way thereto, it seems suitable, in the first place, to consider the duty of Christians, or the obligation resting upon them, to enter into such a state.

(1) And this obligation obviously results, first of all, from the fact, that Christ has required the discharge of the duty in question. The mere circumstance that the Saviour himself, while here on the earth, gathered a church, implies, that he makes this requisition on his followers even of the present day. His disciples formed a select body with the Saviour for their head; being united together for particular religious purposes, and by means of an implied, if not an express covenant. In the presence of this beloved community, he partook of the Passover, and instituted the sacrament of the Supper, which has ever since been one of the distinguishing badges of the visible church. "And he took bread, and gave thanks and brake it, and gave unto them, saying, this is my body, which is given for you; this do in remembrance of me.

If this were the only passage, which could be found, relative to this duty, it would not be easy to see, how the servants of Christ could excuse themselves from entering into a church state. But we have already had occasion (9.) to speak of the benefits he has conferred on his

people, of the direct and eminent authority he possesses over them, of the commands, either directly or indirectly given by him, for social worship, baptism, and brotherly communion. And there are other considerations, obviously tending to the same end.

(2) The duty of Christians, to unite together as a church, may be considered as resulting, furthermore, from the nature of the Christian life.-The Christian life is a new, separate, and peculiar life; born of the Spirit of God, baptized into the principles of heaven, and at war with the life of the world. "For this cause, (says the Apostle, Eph. 3: 14, 15,) I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named." The fam

ily of the Saviour in heaven, and his family on earth are one; of whom equally Christ is the head, and whose name they all bear. But inasmuch as the Spirit of heaven is necessarily at variance with the spirit of the world, it is incumbent on the followers of Christ to come out, and be separated from the world; and the very idea of such a separation from the world, as shall be an obvious and beneficial one, implies a coming together, an union among themselves.

(3)-Again; it is the duty of Christians to enter into a church relationship, because it will prove in various ways beneficial to themselves.-Among other benefits, which may be expected to be secured, it will improve their religious gifts. The value of religious, as well as of mental graces, becomes, no doubt, enhanced by exercise. The opportunity, therefore, of improving by exercise in this respect, which is afforded by frequent assemblings together and prayers, by religious consultations and addresses, must be considered no small privilege, and consequently one, which is not to be disregarded. And then the entrance into a church relationship is a

privilege also, on the ground, that it promotes mutual safety and comfort; checking the risings of sin, and quelling the eruptions of sorrow, and strengthening the fervors of hope by means of reciprocal watchfulness, admonition, and instruction.

And it is by no means among the least and most unimportant of the considerations, which may be advanced, that, by means of the church relationship, Christ is glorified. In the lips of his people, when met together in this holy Christian fellowship, "his name is great;" "he is greatly feared and reverenced;" "his noble acts are declared and his praise set forth." Happy in a common love, a common hope, and a common leader, they with "one mind and one mouth glorify God." And now if it be a duty in Christians to glorify God and the Saviour, to improve their religious gifts and to promote their religious well-being, in other respects; if it be a duty to act in accordance with the natural tendencies of the Christian life, and, in a word, to obey the undoubted requisitions of Christ, then it obviously appears to be their duty to unite together in churches.

§. 25. Of the qualifications of Church Members.

It has already been laid down, (9.17) as one of the fundamental principles of the Congregational system, that every Church of Christ rightly consists only of such as appear to believe in, and obey him, and no others are to be considered suitable materials, to be introduced into it, either at its formation, or in subsequent admissions. From the days of Robinson, Hooker, and Owen, no principle has been more fully asserted, more abundantly defended, or strenuously adhered to, than this. Every writer of acknowledged authority on the subject of Congregational principles has, either directly or by implication, admitted its correctness, notwithstanding there

have been strong efforts on the part of the professedly unregenerate to break within the pale of Christ's household. And it is to this day the general sentiment of the Churches, that, if this principle were abandoned, it would prove an incalculable injury. At one time, it is true, there was a strong party in Connecticut, who exerted themselves to obtain an open communion, a free admission for all; and this as early as the year 1656; a period when sound religious doctrines and practices generally prevailed. But this party, it is well known, was made up in a good measure of those, who were not professors of religion. They were dissatisfied at being excluded, and wished for a new order of things, particularly the removal of those restrictions, which kept out those, who did not give satisfactory evidence of a change of heart, from full Church fellowship. But the proposal was met on the part of the great body both of ministers and brethren, with a stern and uncompromising opposition, as something originating in a worldly spirit, unsanctioned by the word of God, and of a perverse and dangerous tendency.*

Essentially the same plan was subsequently brought forward about the year 1700; and under circumstances, calculated to secure to it a more favorable reception. A worthy minister of North-Hampton in Massachusetts, Mr. Stoddard, the maternal grand-father of the celebrated Jonathan Edwards, adopted the principle, that the Lord's Supper is a converting ordinance, and that merely a moral life, not a change of heart, is essential to admission to full communion. Some churches were influenced, partly by Mr. Stoddard's arguments and still more by a regard for the excellence of his personal character, to fall in with his notions.† But he was opposed with great research and ability by Dr. Increase Mather, who

* Dr. Trumbull's History of Connecticut, Vol. I. p. 311. † Bogue's and Bennet's History of Dissenters, vol. ш. p. 442.

understood perfectly the origin, principles, and feelings of the churches; and this doctrine was never widely adopted. After a short time the fruits, resulting from this unadvised and unscriptural system, became the most powerful arguments; it was gradually given up in those few churches, where it had been received, (for there is not the slightest ground for supposing, that it was ever generally received as an authorized part of the Congregational system,) and at the present time it is not known, that there is a single voice in the whole body of the churches, lifted in its favor.

§ 26. Testimonies of Congregational Writers on this subject.

Although it might be considered burdensome and unnecessary to heap together all the testimonies, relative to this subject, it, nevertheless, seems suitable to mention some. The express language of the principles of the Leyden church, as they are given in the Biography of Mr. Robinson by Dr. Belknap, is," that every church of Christ is to consist only of such as appear to believe in, and obey him." Mr. Hooker of Hartford, in Part First of his Survey of the Sum of Church Discipline, defends at some length this proposition, "That persons, whose conversation and expressions be such, so blameless and inoffensive, that according to reason, directed by the Word, we cannot conclude but in charity, there may be, and is some special spiritual good in them, these are fit matter of a visible church."-In a work, printed in London, 1647, although written in this country, entitled Church Government and Church Covenant Discussed, in an Answer of the Elders of the several Churches in New England to Thirty Two Questions, &c., we have the following statement: "When a visible church is to be erected, planted, or constituted by the appointment of Christ, it is necessary, that the matter of it, in regard of